Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	eternal_a	life_n	wage_n	5,908	5	10.8463	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62878	Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...	Tombes, John, 1603?-1676.	1641 (1641)	Wing T1827; ESTC R21407	96,654	466

Lord. For he that feares God will not put a stumbling block before his brother sith he is sure thereby to incurre woe and displeasure of God Scandalizing consists not with Gods feare 2. To love our brethren with which Scandalizing consists not For how can he be said to love his brother who spreads a net for his feet especially when he insnares his soule And this is sure that he which loves not his brother loves not God but walkes in darknesse 1. Iohn 2. 10. 11. 3. To get uprightnesse of heart that thou maist walk uprightly and this will prevent both stumbling in thy selfe and scandalizing of others For he that is not right-hearted though he may in some things for a time doe well as Iehu did yet sooner or later he will stumble or fall Even as a lame horse while he is heated will goe well enough but when he cooles will halt downe-right Even so an hypocrite though for a time he may goe on fairely in his way yet in the Conclusion likely when he hath attained his ends he falls foulely As Iehu that seemed to be zealous for the Lord untill he had gotten the kingdome of Israel but in the end shewed his hypocrisy by serving Ieroboams golden Calves Now such a one will surely become a stumbling block and that a permanent one Wherefore as it is necessary for our appearing before God with boldnesse that we get upright hearts so likewise for our living unblameably and inoffensively to our neighbours 4 Lastly to get wisdome and prudence to consider the dispositions of men who are apt to be scandalized and the due circumstances and consequences of our actions that they may be none occasion offence In all our dealings that are obvious to men we must shew our selves innocent as Doves wise as Serpents in malice children in understanding men CAP. 3. Of Scandalizing in speciall by sinfull Example HOW grievous an evill active scandalizing is in the generall hath bin declared But because things that are more confuse in the Genus appeare more distinct in the species my purpose is to consider the severall braÌ„ches of active scandalizing that we may the better discerne the sinne and danger of scandalizing Active scandalizing is two waies one when a man in his actions intending only to have his own will or lust regards not the ruine of another by his action this may be called Exemplary scandalizing or Scandall by example and of this kind of Scandall there are two sorts The first is when the example is in a thing in its nature evill and this may not unfitly be called scandall by sinfull example The second is when the Scandall is in a thing lawfull otherwise as being in its nature indifferent but by want of Charity abused so as that harme comes to another and this may be called scandalizing in the abuse of things indifferent The other way of scandalizing is when an action is done for this particular intent that other mens soules may be harmed chiefly in drawing them to sinne And this may be called Scandalizing by devised practise which likewise is of two sorts one when by inticeing means as by couÌ„sells perswasions placing objects before men and the like men are overthrowne and this may be called scandall by enticing practises The other when by terrifying wayes men are scandalized and this may be called scandall by persecution According to this distribution in this method I shall speake 1. Of scandalizing by evill example 2. Of scandalizing by abuse of our liberty in things indiffereÌ„t 3. Of scandalizing by enticing practises 4. of scandalizing by persecution That sinfull example begets scandall needs not proofe Experience of all times proves it too abundantly And that position of Solomon is plaine Prov. 29. 6. In the transgression of an evill man there is a snare or scandall For these two words are equivalent as was declared before A snare whereby to insnare himselfe and to harme others Whereupon it is that Solomon adviseth Prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man lest we learne his wayes and get a snare to our soule So that the evill example of angry and furious men becomes a snare or scandall to mens soules who goe with them Wherefore we may safely apply the woe of my text to this scandalizing and conclude That misery belongs to those that scandalize others by sinfull example The wages of sinne indefinitely is death Rom. 6. 23. even that death which is opposite to eternall life to wit eternall death of body soule in hell fire Which is much more due when it is not onely a sin but also a sinfull example a scandal by sinfull example But besides this eternall woe that temporal woe belongs to it also the story of the misery of Hophni and Phinehas of David others for their scandalls by sinfull example doth plentifully shew To explaine this point more fully we are to consider 1. what actions of sinful exaÌ„ple doe scandalize 2. How they doe scandalize 3. why a woe belongs to such To give answer to the first quaere I say That in this sort of scandalizing the action scandalizing is that which is of it selfe sinfull that is such as is prohibited by God to be done For this is the difference betweene this and the next sort of scandalizng that this sort of scandalizing would bee sinfull in Gods fight though no man were offended by it and therefore when it becomes a scandall it is a double sin 1. As it is such a kind of act as is forbidden by God 2. As it occasions the ruine of another as Davids murther had been a sin if never knowne but scandalizng others it became a double iniquity The next sort of scaÌ„dalizing is in an action not evill of it selfe but by reason of scandall so that were it no scandall it would bee no sin as the sin of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had beene no sin the thing being in it selfe indifferent had not the weake in faith been thereby offended 2. It is requisite that the action scandalizing bee knowne For privy actions doe not scandalize Actions doe scandalize tanquam objectum Ã quo as an outward motive that provokes the mind now such provocation cannot be but by the knowledge of it I meane knowledge of the act though perhaps the person scandalized know not the sinfulnesse of it but rather the ignorance of the sinfulnesse of it may be the cause that it doth insnare him Perhaps it may be asked whether the living may be scandalized by the actions of them that are dead I answere yes doubtlesse though they were dead many ages before Solomons sin in hearkning to his wives and furthering their Idolatry became a scandall to the succeeding Kings of Iudah and Ieroboams setting up the golden calves was the scandall of the Kings of Israel that followed him in many

truth 1. That which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others that watch not over their words or actions least they cause others to stumble It is not to bee denied but that there are some who through overfearfullnesse of giving scandall doe omit things fit for them to doe which ariseth through want of knowing in what cases scandall is to bee feared in what not out of imprudence in not discernning the difference of persons This errour is the more pardonable in that it likely comes not out of an evil disposition but out of a tender conscience joyned with a weak understanding Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous the exposing him to contempt and derision in some to pitty in others excepting when such scrupulosity causeth disobedience to the necessary commands of governours or breeds superstition or the like evils Yet this is an evill in that it is an errror and somewhat intrencheth on Gods prerogative in making that to bee sin which he hath not made sin and therefore is to bee shunned not to be cherished But such likely are but few The most of people mind and prosecute their pleasure profit credit preferment content c. but litle or nothing regard what scandall followes thereon many are of that impetuous resolutioÌ„ that they will have their sports not unlawfull in themselves though they will certainly occasion drunkennesse quarrelling blood-shed idlenes undoing of families and such like evils So that in a sort they resolve like unto that Pope who said that hee would have his dish of meat in spight of God so these are bent to have their sports in spight of their brethren yea and of God too that commands them not to offend their brethren And as men are affected to their pleasure so they are to their profits preferments credit ends yea their vaine customes So violent is the streame of their wills that they will have their course although they not only overthrow many lives and states but also drowne many soules in perdition Too too many are of Cains mind who when he was demanded of God where his brother was answered angerly Gen. 4. 9. Am I my brothers keeper They care not whether they sinke or swimme their consciences be whole or wounded they stumble or goe upright they perish or be saved would it could be truely said that there were no ministers of the Gospell no Magistrates no Parents no masters that by their courses shew that they make light account of the stumbling of mens soules so they may have their will surely there should bee if there were any sparke of true charity in men a zeale to the good of their brethrens soules and accordingly of some to have compassion putting a difference and others to save with feare pulling them out of the fire hating even the garment spotted by the slesh that it may not infect others Iude 22. 23. Knowing that hee which converts a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Iames 5. 20. But alas so great is the vitious selfe-love of men that for their owne pleasures profit preferment vaine glory and such like ends they draw innumerable soules into hell with them sometimes by perverting their faith sometimes by corrupting their devotions sometimes by vitiating their manners and yet as if they were all Popes no man must say unto them what doest thou To omit other instances of lesse account To maintaine the great Idoll of latter ages the Papall Monarchy What grosse superstitions have been maintained what practises have been devised and used to the seducing of whole nations of people holding them in blindnesse and superstition to their perdition yea to the reproach of the religion of Christ even by Iewes Turks and Infidels it were infinite to relate How carelesse many others are to scandalize milions of soules that they may attaine to or maintain secular greatnesse I forbeare to speak it being too manifest to the world All which dispositions and practises how damnable they be oh that men would consider that they may prevent the woe here denounced by our Saviour and take heed how they slight their brothers spirit lest they draw downe eternall vengeance on themselves from the Father of spirits and by valuing at so low a rate their brothers soule make the market cheap for their owne Wherefore in the second place we are to be admonished that as we are to look to our feet that we stumble not our selves so to take heed to our actions that they overthrow not others The Almighty hath forbidden in his law to curse the deafe and to put a stumbling block before the blind Levit. 19. 14. it being an unworthy and injurious thing to take advantage from weaknesse to hurt those whom humanity reason should cause us to helpe But it is a thousand times more injurious and cruell to lay a stumbling block before mens soules in as much as the danger of a soules falling is incomparably greater then the ruine of the body Surely he that hath any estimation of the preciousnes of a soule any love to it any compassion any sense of the evill of a soules perdition ought to be most tender of doing it any hurt ready to doe it any good Wherefore it concernes us to be watchfull over our words and actions appearing to men that they become not Scandalls We are to look heedily to our thoughts that we be not found hypocrites before God and to every action we doe that we may keep our peace with God But for a farther reason we are to look to those that are in the view of the world as it were on the stage We are to be carefull of our privy thoughts as knowing that God sees us and hates all uncleannesse in the inward parts But of our open actions we are to be carefull for a double reason because God sees them and men too so that we may not only grieve Gods spirit but also hurt mens soules if they be not right For as there be likely some who as Ieremiah speaks of himselfe Ierem. 20. 20. will waite for our halting if in any thing we stumble that they may reproach us so there are others whom we shall probably make to halt to their ruine if we cast any stumbling block before them Besides we may safely conceive that they are carelesse of their own soules that are not carefull to prevent the scandall of other mens soules and that in foveam incident quam foderint they shall by divine justice fall into the pit themselves who have digged it for others Wherefore that we may not scandalize others let us learne 1. To feare God as we are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind but shalt feare thy God I am the

much the sinne of scandalizers To trample little ones under foot to injure and harme little children argues much pride and much unmercifullnesse Smallnesse should be the object of mercy not of insolency And therefore in this respect the sinne of persecutors is great who scandalize Christs little ones and accordingly their woe is great which is the principall point of this verse and is now to be handled The second observation and that which is the maine point in these words is this That the punishment due to them that scandalize believers in Christ is greater then any temporall death though never so greivous This assertion needs no other confirmation then the words of the text rightly understood according to the explication before made To which neverthelesse may bee added this argument The punishment due to scandalizers of believers in Christ is eternall punishment in hell For that such is due to this sinne hath been proved before in declaring the woe due to scandalizing in generall and to each particular branch thereof But it is certaine that no temporall death is or can be so grievous as eternall punishment in hell none so sharpe and tormenting none so constant and lasting the bitterest paines of the most lingring temporall death being sufferable and finite the other being intolerable eternall and so in a sort infinite now finiti ad infinituÌ„ nulla proportio there 's no proportion between a thing finite and a thing infinite Therefore no temporall death can be equall to the punishment of scandalizers of beleivers in Christ. But that I may distinctly handle the conclusion it will be needfull to consider 1. Who are to bee accounted beleivers in Christ. 2. Why to the scandalizing of them there is so great vengeance allotted To believe in Christ is to acknowledge in heart that he is the Messias that was to come into the world to assent to the doctrine of the Gospell which hee published and to trust in him for remission of sinnes and salvation From hence men are denominated beleivers in Christ. So that they are indeed beleivers in Christ who doe acknowledge in heart that he is the Christ the son the living God that assent to his doctrine and trust in him for righteousnes salvation My purpose is not to take occasion to coÌ„sider exactly the nature and sorts of faith in Christ nor the signes whereby that which is true and genuine is distinguished from counterfeit imperfect or defective For at this time we are onely to consider whom another man is to take for a beleiver in Christ whom hee ought to take heed of scandalizing Onely thus much may be fit to be considered that beleivers in Christ may bee so called either according to Gods estimation as they are in his sight And in this acception they onely are beleivers in Christ who have the most excellent grace of faith planted in their hearts by Gods spirit by which they are united to Christ dwell in him live by and to him which all that acknowledge the truth of the Gospell in their profession of it or that yeild to it in mind a light and uneffectuall credulity to it doe not But these are only knowne by God Who alone searcheth the heart and reines Or else beleivers in Christ are called such according to that estimation man may make And thus wee are to account all those as beleivers in Christ who knowing what they professe doe without compulsion professe themselves beleivers in Christ and doe not openly renounce either by speech or practice the truth of Christian faith though they have much weakenesse of knowledge many errours in opinion and many sinnes in their practice In generall the number of those who professe freely their assent to the Articles of the creed that joyne in the worship of Christ and professe subjection to his precepts are to bee accounted by men as beleivers in Christ the scandalizing of whom is so woefull The reasons why so great a degree of punishment belongs to such as scandalize beleivers in Christ are 1. Because Christ doth love them dearely and they are of neare relation to him The love of Christ to them is abundantly manifest in that superlative expression of it his dying for them hee loved us saith the Apostle Eph. 5. 2. and hath given himselfe for us an offering and a sacrifice to God for a sweet smelling savour And in like sort are they most tenderly beloved of his Father Who so loved them that he gave his only begotten Sonne that whosoever beleiveth on him should not perish but have everlasting life Iohn 3. 16. And for their relation there is no relation of dearenesse by which their indearednesse to God the Father and the Lord Jesus Christ is not expressed They are his little flock Luke 12. 32. And a good sheepheard is tender over his flocke they are his servants Iohn 12. 26. And of these good masters are carefull they are his friends Iohn 16. 15. and true friends are very mindefull of their friends they are his peculiar people Tit. 2. 14. 1. Pet. 2. 9. and a good Prince is very tender of his peoples safety they are his brethren Heb. 2. 11. and true-hearted brethren are very regardfull of their brethrens good they are his children v. 13. the sonnes of God 1. Iohn 3. 1. heires of God joynt heires with Christ Rom. 8. 17. and strong is the affection of a Father to his Child his sonne his heire they are the spouse of Christ Eph. 5. 23. 25. and what is a man more zealously affected to then to his beloved spouse they are his members v. 30. and what is it that a man will not give or doe to save his members whence it is that he that sheweth kindnesse to them doth it to Christ Math. 25. 40. the neglecting of shewing mercy to them is a deniall of it to Christ v. 45. And an offence to them a sinnne againg Christ 1. Cor. 8. 12. Their sufferings Christs sufferings Coloss. 1. 24. This was the reason why Christ when he spake to Saul from heaven going about the persecuting of beleivers at Damascus said thus to him Saul Saul why persecutest thou me Acts 9. 4 5. Saul thought that hee had bent himselfe onely against a company of peevish refractary people whom hee thought worthy of all punishment for their obstinate adhering to their profession by him conceived impious superstition and heresy but it was indeed Christ himselfe who was persecuted and strucke at in their persecutions And so it is in all the persecutions of beleivers for their faith and obedience Now then Christ must needs be provoked greatly by the scandalizing of them whom hee loves so dearely accounts so neare to him Doubtlesse what was said of the Iewes Zech. 2. 8. Hee that toucheth you toucheth the apple of his eye is truely verified of all true beleivers hee that toucheth them toucheth the apple if I may so speake of Gods eye which he will not let passe

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